"THEY HAVE REJECTED ME"

The history of Israel is the history of a people in constant rejection of their God. Generation after generation the children of Israel rejected God's word, God'sblessings, and God's promises. We are amazed to see that the people of God under the prophets never learnedfrom their mistakes. The same is true today. Peoplenever seem to learn the lesson of obeying God by witnessing the failures and heartaches of former generations.

When Samuel became an old man and his sons did not rule honestly and righteously in Israel, the people cameto Samuel and said: "Behold, thou art old, and thy sonswalk not in thy ways: now make us a king to judge us likeall the nations. But the thing displeased Samuel, whenthey said, Give us a king to judge us. And Samuel prayedunto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee:for they have not rejected thee, but they have rejectedme, that I should not reign over them" (1 Sam. 8: 5-7).

It is a serious charge to be accused of rejecting God,but that charge was made by the Lord Himself. We can be sure the same charge is made against us when wecommit an act like that of Israel. There are three clear acts of rejection God outlined in the Old Testament.

1. They rejected God's government. Before this time God had judged Israel by judges selected by Himself. Samuel had been the spokesman for God and hadguided the people in God's way. Now that the sons ofSamuel were taking his place and were not leading the people in the right way, they were demanding a change in the system of government. A different kind of government was not what was needed; they needed to putrighteous men in the place of the wicked ones. Often today, because elders do not "rule well" or because theyare not qualified for the work, churches want to change the government of the local church instead of getting qualified men in the place of unqualified men. Any change of government is the same act of Israel indemanding a king and thus "rejecting" God.

2. They rejected God's word. A rejection of God's form of government nearly always leads to a rejection of His word regarding other matters. The substitute rulers will make new laws and regulationsand to suit them-selves rather than to conform to the law of the Lord. The first king given to Israel in theirrejecting God's govern-ment was Saul. Samuel told himwhen he was made king to "hearken thou unto the voice of the word of the Lord" (1 Sam. 15: 1). He was sent to destroy "utterly" all the Amalekites and slay both manand woman, infant and suckling, ox and sheep, camel and ass" (1 Sam. 15: 3). Saul's work was clearly outlinedfor him. There could be no mistake about what God had ordered him to do. But what did God's word mean to this man who was occupy-ing a position in rule that thepeople, not God wanted? Saul went about his work and "utterly destroyed all the people." BUT—here is the big word —" But Saul and the people spared Agag, and thebest of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterlydestroy them..." (1 Sam. 15: 9). Saul took matters intohis own hands. He made himself the judge of whatshould be destroyed and what should be saved. He decided what was "good. "

When he returned and met Samuel he assured him that "I have performed the commandment of the Lord"(1 Sam. 15: 13). Many think that if they do some littlething that the Lord tells them to do, they have "obeyed the commandment of the Lord." But Samuel informed Saul that he had not obeyed the Lord (vs. 19). Instead hehad done evil in the sight of the Lord. Samuel said toSaul: "Because thou hast rejected the word of the Lord,he hath also rejected thee from being king" (vs. 23). Letus learn this lesson from Saul.

3. They rejected God's promises. God has prom-ised to bless Israel if they would keep hiscommand-ments, but because they did not believehis promises, they failed to obey him. Many are doing the same thing today.

A RETURN VISIT TO NORWAY

"How can one find adequate language to convey inwriting the delights of this northern land of forests,lakes, mountains, valleys and fjords. And how manydelights are there to be discovered when we return.Painters have painted its beauties, poets have sung itspraises, and writers have written about its glories. Yeteach of them individually and all of them collectively cannot convey the true portrait of this splendid land."(TERRY PLANT, Viking Journey To Happiness, p.123)

With mixed emotions we spent two weeks on vacationin Norway in August. It was the first trip for Bobby. Butfor me it was a return to familiar scenes which stirred many memories. It had been thirty-two years since thatSeptember day in 1957 when our ship rounded a bend inthe fjord and there sprawled out in the valley and up the sides of seven mountains, lay Bergen, one of the mostbeautiful cities in all the world. With us were William and Pearl Kickliter (business people who came to stayonly two months but to help us make a start), and MaryRussell who remained with us for eight months andrendered valuable service. I was twenty-seven years old,lacking two weeks and my wife, Bobbie (known to herparents and Fulton, Kentucky friends as Barbara Rose)was six months pregnant when we arrived. Wilson, ourfirst-born son arrived on December 29, 1957.

We went to Norway to make a start in the work of thegospel. We found Norway under a state religion-Lutheranism. We met a friendly people who were kind to us inmany ways. But we found them to be more worshippersof nature than of nature's God. The work was slow and hard and still is. We began from square one. We had nosong books, tracts, literature of any kind in the language. We had to learn a new language, find a place tolive, a place to meet for public services and do what wecould to let people know why we had come. Through theprovidence of God doors were opened and we were ableto make a small beginning. In two years we had baptized

6. When we left, two other preachers had come to workand we left them in the field. Mason and Louise Harris came in the summer of 1958 and in the summer of 1959,Bill and Mary Lou Pierce came. The Harrises stayed fiveyears in all and the Pierces stayed seven years. Otherswere converted in Bergen and the Pierces moved down to Stavanger and began the work there. Others whoworked there included Joe Pruett and family, James C.Jones and family, Tommy Thornhill and family and the Bob Tuten family.

In 1968, Tom and Shirley Bunting and three sonsmoved to Norway. They stayed two years the first time.Then in 1980 they returned to Bergen and are still therewith a total now of over 11 years in the work. They are much at home in Norway. They have three sons whopreach the gospel and two of them are now at work inNorway, Terrell in Bergen and Don in Stavanger. Terrell and Karen have two children and Don and Cami have three. Both of these men learned Norwegian aschildren and speak the language fluently. We heardboth of them preach in Norwegian, and then translatefor themselves into English for those present who couldnot understand Norwegian.

Through the years the work has been difficult at best.There have been some tragic disappointments. After the Thornhills came home, the Norwegian members left tocarry on the work proved to be unreliable and the well-located meeting place, which the church owned, was lostby default of payments. Valuable teaching materialswhich took years of work and much expense, were lost.All furnishings were lost, chairs, tables, classroomequipment, Bibles and song books. This left the churchin a bad light in the community. When Tom and ShirleyBunting came back in 1980, it was like starting all overagain. It has taken much work and unbelievable patience to do what has been done. Some of the earlier converts are now dead. Some moved out of the countryfor work elsewhere. Sadly, some have fallen away.

The Work in Bergen Now

So far as I know, Tom and Shirley Bunting plan to stay in Norway. Their work has been long and hard andabove all, faithful to the Lord. Their convictions are strong. They are resolute in purpose. When personalsupport fell below the needed level, Shirley found a jobteaching school, which she continues to do. After losing$800 a month, Tom has found it necessary to do the samefor them to survive and continue the work he is doing there. He would rather have all his time free for the work but is willing to spend and be spent for the cause ofChrist. They are good, deserving people and have everyright to be fully supported for their work. Not many arewilling to do what they are doing. Are there not somewho can help them?

The cost of living in Norway is extremely high. Gasoline is over $4 a gallon. Food and housing costs are high.There is a new Burger King in Bergen where you can treat yourself to a hamburger, fries and soft drink -all for $9! Last year Tom paid 36% of his income in taxes to the government there. They have bought a modest twobedroom apartment.

Terrell and Karen plan to spend their lives in Norway. They are well adjusted to life and work there. Atthe present, Terrell has adequate support. That cansuddenly change, as anyone dependent on support fromseveral places well knows. They have also bought asmall but adequate apartment.

On Sunday morning in Bergen, there were 15 present, including two American tourists. The Norwegian members, except for one man who is presently unemployed, are young people who are students and thus have very little income. One young man, who wasbaptized in Pasadena, Texas by Chuck Durham, plansto prepare himself for preaching the gospel. We weremuch impressed with him. The contribution is enough toprovide their own meeting place, conduct a telephone message each day, and pay for a weekly notice in the newspaper about their meeting time. They get 60-100calls each week for their phone messages and while we were there, picked up a new student for the Biblecorrespondence course. On Sunday morning a middle-aged man and wife attended for the second time (they came the week before). This is from the correspondence course. The Buntings have gone all over Norway to findpeople who have taken the Bible course. On Sundaynight, it was my privilege to speak to the small church.

The Work in Stavanger

In Stavanger where Don and Cami Bunting work,there are a few American members who are there because of the oil strikes in the North Sea. At one time there were 50-60 in attendance. Now, there are about 15 in all. There are two Norwegian members. The contributions of the members at Stavanger have been such thatthey have been able to support a preacher there. But thebrethren there have to be careful to make an effort to slant the work toward reaching the Norwegian people and not just keep house for Americans temporarily inNorway who find it easy to insulate themselves from thenative people. Don and Cami and their three boys havewell adapted themselves to life in Norway. It was a pleasure to speak on Sunday morning and to spend several hours with some of the brethren discussing thework.

It is difficult for those of us who live in areas where there are a number of congregations in easy reach and within them many members with numerous talents touse, to fully appreciate how lonely and frustrating it can be at times for those who live in the outreaches of the world. Yet, we heard no complaining nor did we see anyevidence of feeling sorry for themselves. They haveburned bridges behind them, made choices such as feware willing to make, and quietly and humbly go abouttheir work from day to day, trusting the Lord to give theharvest. There is a new generation in Norway now.Many of the old religious indifferences persist, coupled with many of the attendant evils of affluence. Moralsleave much to be desired. Crime is becoming moreprevalent. The state church has stifled the spirit ofmany of the people. It impedes the work of the gospel inmany ways. While the government guarantees religiousfreedom, the dissenter laws are such that before one can leave the state church and associate himself as a member of any other religious connection, he must notify theLutheran priest, who in turn exerts pressure to preventsuch a change.

Like the church at Philadelphia, the small churchesin Bergen and Stavanger have "a little strength" and who knows but what there is set before them an open door. It is not easy for an American preacher to gainentry into Norway to live now. But the Buntings arethere. Bjorn Rigsdal is there. There are a few otherswhose names would not be known to brethren here, who

are faithful. These brethren deserve our prayers andsupport.And in this land is the peace of dreams Peace cooland welcome as the summer rain Over the lofty hills,or as icy streams Threading the green valleys or thegentle plain Peace all enfolding as the sky and sandEnfolding the beauty of this splendid land. But far more beautiful than the glaciers, the majesticmountains, the picturesque villages, the cascadingwaterfalls, or the penetrating fjords where every turnopens vistas with a thousand marvels to the eye, or thebrilliant colors of the summer flowers — far more beautiful than all of this which the hand of God has wrought,is the faith, courage and devotion which has flowered inthe hearts of these few noble Christians who are sounding out the word of the Lord in the land of the midnight sun. Do you want to do something that will lift the spirits ofthese good people? Why not write a letter of encouragement to the Buntings and ask them how you might contact one of the Norwegian Christians to speak a wordof cheer? Will you do it? If so, here are some addresses:

Tom BuntingAdolf Bergsvei, 52D 5030 LandaasNorway

Terrell BuntingBrоnndalen 895070 Loddefjord Norway

Don Bunting Sivblom37 Stavanger, Norway

ANTIOCH — THE POWER OFTHE LOCAL CHURCH

Learning is an intriguing process by which the mindis informed. There are many ways to learn, to acquireknowledge and develop skill, but the most proficient toolof learning is, and has always been, demonstration.Let's illustrate.

Other than micro-wave popcorn and the wheel the greatest invention of modern times has to be the computer. As words and phrases dance on the screen to thetune of the keyboard this incredible machine organizes,rearranges and spits out the finished product withamazing rapidity. Yet, learning how to operate thistechnological marvel, well... that took some doing. (Yousee, I'm one of those guys who has trouble comprehending the directions on how to put stuff together thatcomes in cereal boxes!) My computer came with threenotebooks of information that I needed to learn in order to gain the knowledge to operate it correctly. Do youknow what all of that did for me? Nothing. I learned through demonstration.

That's exactly the way God seeks to impact knowledge to you and me. Look at Romans 5: 8, "But God demonstrates His own love toward, us, in thatwhile we were yet sinners, Christ died for us." God didn't drop leaflets from the sky telling about his lovebut, rather, He demonstrated it in the person of JesusChrist (John 3: 16). There is no substitute for demonstration when it comes to learning (Phil. 4: 9).The same principle holds true when it comes to theNew Testament church. It's one thing for God to say,This is what I want the church to be..." and another to say, "Here is a group of saints doing what I have in mind,follow them!" This is exactly the scene when we surveythe church at Antioch. Antioch affords us the opportunity of looking at a New Testament congregation at workon the inside. We see what they did, how they functionedand thereby gain a glimpse of how God is glorified whena church performs according to divine specifications.

Commitment to Greater Service

After reading Acts 11: 19-30 and 13: 1-3 one can only imagine the thrill of being a member at Antioch.These Christians were alive to the call of God. Baptisms, studies in the Word, folks bringing otherfolks to the Lord were not the exception but the rule. Ihave a feeling that the Antioch disciples didn't drag inlate and then hustle out the door as soon as services were over. Here were people that looked forward to the times when they could be together. Periods of worship were not exercisesin boredom but, rather, were times of refreshment inwhich souls were renewed and spiritual passion restored. (I doubt they sang, "To the Work" with the enthusiasm of sorghum molasses. What do you think?)Nothing is more exciting and magnetic than a congregation on the cutting edge of its collective potential. Andthat's exactly where Antioch was! They had gifted teachers, enthusiasm, conversions, a great program of workand a deep level of spiritual commitment. And then Godinterrupts...

Focus in on Acts 13: 2. Luke records that, "while theywere ministering to the Lord and fasting..." In the midst of growth and multiplication, teaching and instruction, praying and preaching, "the Holy Spirit said..." This was a day of direct divine inspiration. TheSpirit gave specific instructions, "Set apart for MeBarnabus and Saul for the work to which I have called them." Herein is contained two vital principlesmuch needed among churches today: (1) the WHO: The principle of utilizing everyone's talent for the greatest good. And, (2) the WHY: The principle ofusing wisdom in starting new congregations. Let's look at the latter first.

Starting New Churches — Knowing When

In Acts 1: 8 our Lord lays out His blueprint for thespread of the Gospel, "... you shall be My witnesses both in Jerusalem, and in all Judea and Samaria,and even to the remotest part of the earth." By Acts13 the story of the resurrected Savior had been toldthroughout Jerusalem and into the hills of both Judea and Samaria. But the rest of the Roman world layunconquered for Christ. From the beginning God had a global vision for the Gospel (Isaiah 2: 2), and now the Antioch church would be His instrument in bringingthat to reality. It would be from Antioch that Paul and Barnabus would go out to tell the Story and therebyestablish new communities of believers. It would be to Antioch that they would return. Antioch served as God's gateway to the rest of the world.

But note the order. First, the Lord worked to build upthe Antioch body itself. It was only when the localchurch had shown that it was committed to growth, wasmaximizing its opportunities and carrying out its responsibilities that the Spirit of God led these saints tolook beyond their doorstep to the harvest in distantlands.

God did not move into the remotest parts of the earthuntil the Antioch church was where it needed to be! Question. What if this church was dependent upon thework of Paul and Barnabus and God took them away?No doubt, such would have left these first generationChristians discouraged and demoralized. But God didnot do that. He waited until Antioch had a broad base of leadership, the church was well established, had financial means and had shown spiritual maturity... andthen He moved.

The point is simple: You don't begin new congregations by making cripples out of established ones! How many times have you seen it happen? Brethren have split, splintered and swarmed in order to starta new church (sometimes involving those who are totally unprepared to assume the reins of leadership andmotivation) and in so doing leave the congregation theyleft in disarray. And now what do you have? Ratherthan one church reaching its potential, being self-supporting, carrying on a vibrant teaching programwith qualified instructors and generating enthusiasmin the community; now you have two churches both ofwhich are struggling. That is the very opposite of whatwe see in the pattern of Antioch. Here were brethrensensitive to the will and wisdom of God. We must be, too.

Seeing the Vision of Greatest Service

Note verse 2, "I have called them..." God was specific in whom He wanted. Herein lies another majorprinciple to be utilized in the local church: God does notwant everyone doing the same work! God did not wanteveryone running off to the remotest parts of the world.God wanted Paul and Barnabus to go; He wanted Simeon, Lucius and Manaen to stay home.

Not everyone needs to go to China, India and centralAfrica. How do I know that? Because the Lord took two and left three! Your vision of greater service may be inyour own back yard, in the place where you work,among your neighbors and friends. God wants you andme to operate in the place that we are the most effective.That's exactly why He wanted three men to stay athome.

Sometimes we think that in order to best serve Him we must do the big things, the great, the noticeable. Thetruth is that He is glorified to as great a degree when we learn the secret of serving in the closet of obscurity. "Be ye faithful in a few things," said the Master, "and I willreward you with many things. "

God never intended everyone to do the same thing.Not everyone needs to be a preacher. How many men have tried to preach without the ability only to grow discouraged and sometimes bitter? Many. Someone should have pointed out the Antioch principle that says,"Yes, you have talent but you need to maximize it in thearea where you are most effective." That may mean staying with a secular job, teaching friends and through the years developing your potential in a local church.That may be the greatest area of effectivity for you. If so,God is just as glorified in your work at home as he is inthe man who launches out for the mission field. Paul and Barnabus left to preach in distant places. Simeon,Lucius and Manaen stayed behind. It was God's plan. Itstill is today.

EPAPHRODITUS (I)

MY BROTHER

Epaphroditus was the one chosen to carry the offeringfrom Philippi in Macedonia (northern Greece) all the way to Paul who was imprisoned in Rome. This was an 800mile journey and would have taken about 6 weeks in the first century. Having ministered to Paul at Rome,Epaphroditus was handed the manuscript of the Philippian letter and he served as a courier to carry it back tothe mountains of Macedonia - again taking 6 weeks to go800 miles. Most of us wouldn't do that for just anybody.

His Name

The name Epaphroditus is interesting. Whereas a lotof New Testament names have caught on and havebecome names we give our children today (Matthew,Mark, Stephen, Mary, etc. ), Epaphroditus never caughton!

It was a common name in the Greek speaking world ofthe New Testament. It was a pagan name related to theGreek goddess of sensual pleasure, Aphrodite (the Romans called her Venus). This name meant that eitherhe or his family had been devoted to the worship ofAphrodite (from which we get our word aphrodisiac, a drug or other agent that supposedly increases sensualdesire).

It is interesting that the church did not suggest orrequire that he change his name, considering the significance men often attach to names. But they were not sointerested in the name he possessed as in the faith hepracticed. It is good to know that the church was not filledwith cranks who wanted to major in minors, alwaysmarching to the anthem of the marginal and raising theflag of the inconsequential. Though there may be namesof cities and places today that have had false religioussignificance in the past, we are not held accountable fortheir former significance.

"My Brother" (Phil. 2: 25)

The possessive pronoun "my" goes with each of the three word designation—my brother, my fellow-worker,my fellow-soldier. It is easy to skip over these and yetthey are replete with instruction for they describe hispersonal commitment to Christ. His first designation deals with his relationship in the family of God — mybrother. This phrase is likely to trip off the tongue soquickly and easily that we lose its significance because we are famous for calling one another brother (or sister).Yet, it is biblical. In fact, 133 times in the New TestamentPaul calls someone "brother" in the Lord.

The Greek word adelphos gives us the name ofPhiladelphia (city of brotherly love). But literally, in itsroot it means someone who came from the same womb,someone who shares the very roots of life with someoneelse. When Paul used the word brother, he was willingto say that he and Ephroditus shared the very roots ofspiritual life together. There was no closer possibleassociation or word of warmth and affection that could describe their relationship.

What About Us?

When you refer to brother __________ does it conjure up this meaning or has it become a mere formality or tradition? Is it a habit that is commonplace?Brethren, we are members of the same family. We share the very roots of life. This was a radical thing. It meantPaul and Epaphroditus had crossed national, racial,language, cultural, and religious barriers to call one another "brother." Paul being a Jew, Epaphroditusbeing a Greek, was enough to separate them right there.Racially, here was a Jew and Gentile. Religiously, one was a Pharisee who literally would not have wanted a Gentile's shadow to fall upon him and who was prohibited as a kosher Jew from going into the house of an unclean Gentile. Linguistically, here was a Hebrew of Hebrew whose principle language was Hebrew, and the other whose main language was koine Greek. Theirdifferences were enormous. Here were two men with all the major differences that could separate two men.When you add the fact that Epaphroditus was from apagan city and bore the name of a pagan goddess, only the power of God could so transform them that Paulcould call him "my brother." That is exactly what happened when they obeyed the gospel! It is the power ofGod (Rom. 1: 16). We need to understand that nothing ofthis kind was going on anywhere else in the first century Roman world.

The Significance Of The Term "Brother"

We use the word "brother" in many ways — physicalbrother, fraternity brother, lodge brother, union brother. But there is nowhere that the word has the significance as it does in the family of God, the church — if we mean it when we call someone brother. It dives right down into that remarkable passage in Mark 3:24-35 where Jesus' mother and brethren came seekinghim because, literally, they thought he had lost hismind. When he was told that his mother and brethren were there, he gestured to the crowd and said "those that are doing the will of God are my brother andsister, and mother. "

This indicates there are no closer ties in life than those that bind us together in the family of the faithful.This is what Paul meant when he called Epaphroditus"my brother." Think about that the next time you use theword "brother. "

REBAPTISM

QUESTION: Were those that were baptized under John's baptism required to be baptized again after the day of Pentecost?

ANSWER: The Bible does not specifically answer thisquestion. There is no indication that any of those whowere baptized under John's baptism before the cross were re-baptized.

Acts 2: 41 seems to suggest that there was a company of believers who comprised the church beforethe 3000 were baptized. This company or number was the apostles and, perhaps, those of the 120 mentioned in Acts 1: 15. God would have set them into the church. Just as Adam and Eve began by a specialcreation, and all living persons subsequently came into existence by the law of procreation, in like-manner thechurch began on Pentecost by a special, spiritualcreation, and all those following enter it by spiritualprocreation.

The passage states in Acts 2: 41: "Then they that gladly received his word were baptized: and the sameday there were added unto them about three thousandsouls." You will notice that those baptized were "addedunto them" — the "them" being the church. The "them"were baptized, but not on Pentecost. Rather, they hadbeen baptized under John's baptism (Mk. 1: 4-5; Lk.

7: 29-30; Jn. 4: 1-2).

It is granted that the words "unto them" are in italics,meaning they are supplied by the translators, but they are implied, it seems. Thayer says of the word prostithemi (added in v. 41), "to add, i. e. join to, gatherwith any company, the number of one's followers orcompanions" (p. 549). Ardnt and Gingrich state, "of persons who are added to a group already existing, orwho are attached to an individual to whom they henceforth belong" (p. 726). The NIV translates Acts 2: 41:"Those who accepted his message were baptized, and about three thousand were added to their number that day. "

On the other hand, some contend that all thosebaptized before the cross had to be re-baptized in thename of Christ. Gareth Reese (Christian Church) wrote:"The words 'unto them' are not in the Greek. Our translators have understood this verse to say that the 3000 who were converted on the day of Pentecost were addedunto the number already following Christ (the Twelveand the 120). What the Greek tells us is that the 3000were joined together into a community, a society. It does not say they were added to the church, for there was nochurch until this beginning was made" (Acts, p. 66).

I disagree with Reese for several reasons. (1) Thayer's and Ardnt & Gingrich's definition of "add." (2) Several translators thought "unto them" or "number" should be included in the translation, such as KJV,ASV NIV, NEB, Weymouth and Williams. (3) There isno record of Apollos, who knew only the baptism ofJohn, being re-baptized. Aquila and Priscilla tookApollos and taught him the way of God more perfectly (Acts 18: 26), but no mention of baptism. It is possiblethat "the way of God more perfectly" included baptism,but we would have to assume it. Apparently, Apolloshad been baptized under John's baptism when it wasvalid (before the cross), hence, he just needed to becorrected in some of his teaching. However, those 12disciples at Ephesus (Acts 19: 1-5) who had been baptized under John's baptism had to be re-baptized in thename of Christ because they were baptized unto John's baptism after it had been superseded by the baptism ofthe Great Commission. (4) According to the divine record, those baptized on Pentecost were not the apostles, but only those who heard the preaching ofPeter and the apostles.

My feeling toward this question is about like R. L.Whiteside who said, "But I never give much thought toquestions that affect neither our faith nor our practice.If anyone wishes to argue that all of John's discipleswere re-baptized, he has an open field. None of John'sdisciples are now living! so what good can come ofarguing the matter. As John's baptism is not now inforce, and all the people that either accepted or rejected John's baptism are now dead, I cannot see that we would be any worse off if we could not answer any ofthese questions — But, of course, we all like to know asmuch as we can about the Bible" (Reflections, p. 240).

Whether John's disciples were or were not rebaptized, Jesus tells us to be baptized "in (into) thename of the Father, and of the Son, and of the HolyGhost" (Matt. 28: 19). This is a relationship into whichwe are baptized and it is also for salvation (Mk. 16: 16)and the remission of sins (Acts 2: 38).

It is never easy to differ with good friends, and excellent students of the word, but the article from Ken Green in this journal (August 1989, pages 10-11) calls for aresponse. I appreciate brother Green very much, but afterreading his thoughts on divorce I am left with a huge question mark. Thankfully, the editor added his comments to the effect that the question of divorce is not one that defies understanding, for no such conclusion wouldhave been drawn from the bare statements of brother Green. Please give some thought to a response to brotherGreen's views.

His opening paragraph quotes the late Sir Winston Churchill that much has been based on very little with somany unsettling consequences - and Ken applied this tothe multitude of published statements on the sensitivequestion of divorce. He is right that the Lord has notrevealed nearly as much as brethren have written on the issue, but the differences are not produced by what hasbeen revealed. From his remarks, I was fearfully and reluctantly led toward a view that the divorce question isso hazy and unclear that it is beyond the realm ofpossibility to ever fully know the truth on it. It is reallydifficult to think that Ken Green, or any other faithfulman, would believe that, but whether he does or not, hiswords led me to think that he does not have a clear and full grasp of what Jesus Christ requires on the topic ofdivorce. If Ken is right it would seem that the blame forthe confusion that exists is the Lord's failure to provide us the right answers.

Brother Green pictures the question of divorce as oneof "black ball first, and study the issue later." I know of noman among faithful brethren who has ever even hintedthat such be done. Because we do not agree on variousaspects of what constitutes a marriage, a divorce, ascriptural second marriage, is in no way to blame for the lack of clarity on the issue of divorce. Yet, that is Whatkept standing out more clearly the longer I read the article. The same things said of divorce could be said ofjust about any Bible topic. Take baptism for the remission of sins. Must the water be running in a stream, should thecandidate be immersed face forward or backward, justhow much must the candidate understand at the moment of immersion, and a million other questions follow in thewake of plain and fundamental teaching on the subject.This should not cause us, however, to minimize the importance of standing solidly for immersion for theremission of sins, and against any humanly devised opinion on the issue.

Why are there so many divergent views? Why do goodand honorable men among faithful brethren differ, often very radically, on divorce and the consequences? Whycannot we come to some solid ground of agreement onthe issue of divorce? Brother Green posits that wecannot because we cannot find the answers. Reluctantly, I note that this has been a sectarian appeal for all my conscious life. It might be good to test that position.

1. Can we understand what a marriage is? If we take all of the Lord's revealed teaching and stop we can. Does anyone disagree? A marriage is the joiningto- gether of two eligible individuals into a relationship called "one flesh." This is God's divine ordinance that is to last as long as the two live. We may get no closer to the precise point at which the marriageexists as we do the precise point when sins are remitted from one who is being immersed in water, butsurely we can recognize a scriptural marriage from anadulterous relationship.
2. Can we understand what a divorce is? We can if we take the teaching revealed in the New Testament and stop. Jesus spoke of divorce as "puttingaway." The dissolution of a marriage is a divorce andrather than ferret out the precise point at which themarriage exists no more, we surely can recognizewhen a divorce has taken place. Just because there is a difference of views among us over what takes place after the divorce should not keep us from recognizingthe plain fact of what a divorce is. And, we ought to beable to see the difference in a scriptural divorce andone that is not scriptural.
3. Can we understand what adultery is? If we take divinely revealed principles and stop weshould have very little problem. Adultery is the corruption of a marriage relationship. It happens,according to the Savior, when either of the partiesin a marriage are sexually unfaithful to the other.Does brother Green agree that we can understandclearly what marriage is, what divorce is, and whatadultery is and recognize them when they all threeexist? If so, and if we will limit our thoughts to what isrevealed clearly, we will avoid the problems he sees.

It is true that great and good men have admitted thedifficulties in the marriage and divorce problem. Theyhave certainly reached different conclusions. I think it issad, however, for brother Green to affirm that there isnot a man on earth with whom he fully agrees on thisissue. And once more, reluctantly, I note this is anothersectarian appeal most have heard when trying to convert someone from a human denomination. Several years ago, I heard brother Connie Adams, editor of thisjournal, make a statement with which everyone of usought to fully agree. He affirmed that there are three categories of people who have a divine right to marry —

(1) Two single people, (2) Two people where one or bothof them have been the innocent party in a divorce involving fornication, and (3) Two people whose mateshave passed on to their reward. He concluded thatbeyond that he knew of no divine right granted to anyone for a second marriage. I don't know if Ken agreeswith that fully, but I can truthfully state that I do.

Brother Green includes the variety of different viewson the marriage and divorce issue with differences on aChristian participating in governmental affairs involving war and law enforcement. The so-called "war question" ought to be studied carefully, but to put it in thesame class as marriage, divorce, and adultery is not possible. The war question, or participation in civilgovernment is not even handled in the same mannerdivorce is in Scripture. Paul specified adultery asgrounds of congregational excommunication. God expressed His divine hatred of divorce (Malachi 2: 16).Nothing even remotely like that is ever applied togovernmental participation by God's people. Someonemight call a soldier or a policeman a murderer, but it ispure assumption that a law enforcement official iscommitting the sin of killing in taking a life in the lineof duty. Is it an assumption that one is guilty of adulterywho marries someone who has been divorced for fornication, or for that matter, for any other reason? Surely not.

Brother Green has made a serious mistake, as I see it,in regard to Romans 14: 10. After posing question afterquestion that he feels defy answers he concludes thateach one of us should be content to believe whatever we want to believe about divorce. Stand where you are fullypersuaded is right and if someone takes a different stance, do not judge one another. This is a tragic use ofRomans 14. You see, we cannot take verse 10 which prohibits judging and ignore verse 3. If brother Green'suse of Romans 14 is right, there can be no wrong positionto take on anything over which good men of spiritualwisdom and unblemished reputations differ. Verse 3 ofthe same chapter affirms that whatever differences areinvolved in the chapter both sides are right, as far as theAlmighty is concerned. Furthermore, we cannot takeverse 10 and not take verse 5 which gives those whodiffer the right to believe as they will.

Finally, brother Green's article evoked the responsefrom me that there are several hard nosed radical preachers and elders among us who believe it is necessary to first disfellowship all who dare to differ withthem on the divorce question, then study the issue. Heleft me thinking that there are some of these samepeople who will assassinate the character of any brotherwho may differ in any degree on this question. Hereflects on these people as lacking humility, charity, andconcern. If brother Green or anyone else cares to identifysuch culprits they will do us all a favor. Personally, I know of no such individuals.

Brother Green is right — some will disagree withhim. Romans 14: 10 has no more to do with a study ofmarriage and divorce than it does dealing with "the pious unimmersed." Will there be severe and adverseconsequences of his article? Only time will tell. Those who are prone to justify any kind of union between two people, whether adulterous or not, will find great comfort in what Ken has written and for that I am sad. At a time when there are nearly as many divorces as thereare marriages, does it not seem more appropriate to take a concrete stand on what the New Testament clearlyteaches and leave off the speculations that only generatemore and more sinful situations? If brother Green understands that the Lord did reveal something on the topic, even though what brethren have written faroutweighs it, I urge him, and all others, to take a standon that solid foundation of divine teaching and leaveunanswered questions alone.

AHAZ' ALTAR

Ahaz was one of Judah's worst kings. He served idolsto the extent of offering his son as a sacrifice to them.During his reign, Israel and Syria formed an allianceand attacked Judah. God promised to deliver them (Is.7), but Ahaz was not interested in what God had to say.He had a plan of his own. Ahaz bought the help ofTiglath-Pilesar of Assyria with Judah's treasures andfreedom.

The Assyrians easily defeated Syria. When Ahazwent up to Damascus to meet Tiglath-Pilesar and celebrate the victory, he saw and coveted an altar there. Thestory of Ahaz' altar (2 Kn. 16: 10-16) is the story of howinnovations come into the Lord's church. Notice these details.

Ahaz' altar was borrowed from religious neighbors. I do not know whether it was Syrian or Assryian. Whatever its source, Ahaz liked it and wanted one. Sadly, hewas not the last to adopt appealing practices fromothers. Paul warned the Colossians against taking frompopular philosophy, heathen religions, or Judaism. Inthe centuries that followed, many churches patterned their organization after Rome. Heathen festivals andceremonies were "Christianized" to attract more people.Today the borrowing continues. Following the lead ofdenominationalism, many churches now sponsor ball teams, recreational outings, specialized ministries, andgeneral benevolence. Some have adopted their loosermoral standards as well. Such things may swell ournumbers, but they will bring God's condemnation as well.

Ahaz' altar was the result, at least in part, of dissatisfaction with God's simple arrangements. The Damascus altar had considerable "workmanship," literally, "doings." God's altar may have been plain in comparison. It was more functional than aesthetic. Ahaz liked the new one better.

God's arrangements for His church are also simple.No great acts of heroism are required to enter. Instead,men and women moved by faith put away sin and arebaptized into Christ. There is little in God-directed worship that appeals to the senses: no pomp, no ceremony, no entertainment. God offers no positions ofprestige. Each church governs its own affairs, planningand doing its own work. Through these plain provisions,God is honored, saints are edified, and the gospel isproclaimed throughout the world. What could be better?Yet dissatisfaction abounds, resulting in departure from God's plan.

Ahaz' altar required weak religious leaders. Ahaz sent the pattern of the altar back home to Urijah thepriest. If Urijah were the kind of man he should havebeen, he would have vehemently opposed the idea of anew altar. But not only did he fail to oppose it, he is theone that built it! And he worked so hard on the projectthat he had it finished by the time Ahaz returned fromDamascus!

God has ordered preachers to guard the gospel (1 Tim.

6: 20). Elders are to be on guard for all the flock (Acts

20: 28). Innovations creep in when the watchmen go tosleep. The truth is, those appointed to keep error out are often the very ones who bring it in.

Ahaz' innovation was given preeminence over God'sorder. That preeminence is seen in three ways. One isthat Ahaz ordered that all offerings — animal, grain,and drink — now be burned on a new altar. Another is that he called the new one "the great altar." Notice alsothe position he gave it. Urijah had set up the new altarin front of the much larger bronze altar (the Lord's altar). Ahaz did not like that, and moved God's altar offto the side, leaving only his in front of the temple.

Is not this still the case? The bulletins I see from churches with "new altars" have scant space set aside for teaching, and what is there often reflects little study.Yet whole pages are devoted to social and recreationalmatters. We receive far more letters advertising seminars, workshops, dinners, camps, and concerts, than gospel meetings. If these are good barometers, theinnovations have taken precedence.

Yet, Ahaz maintained a token attachment to God's way. He did not completely remove God's altar, but said,"The bronze altar shall be for me to inquire by." That, ofcourse, was a misuse of the altar. But the point is thathe wanted to maintain at least a token connection to God's order.

Modern tokens include the name "Church of Christ." Change what you will inside, but do not put an unscriptural name on the sign. Or a slogan, like "We speak where the Bible speaks." Or the heritage of the restoration movement. Our tokens may be certain doctrinesthat are special to us, regardless of how inconsistentlywe apply them. We remain opposed to titles, such asreverend or father, though doctor is increasingly acceptable. Many boast congregational independence whilethey are tied to all sorts of inter-church organizations.Ahaz was neither bold enough to sever all ties with God nor honest enough to admit how far adrift he was. He isnot alone.

In time, Ahaz did totally abandon God. He literally closed the doors of the temple (2 Chr. 28: 22-25). Godprefers that to perverted service (Mai 1: 10). DoubtlessHe would rejoice if some modern buildings were padlocked. Of course, what God really wants is for us todiscard human wisdom and homemade religion andobey His word. Will you do that?

STUDIES IN TITUS

CHAPTER 2

SOUND DOCTRINE INVOLVES

PROPER CONDUCT (v. 1-6)

In these verses, Paul points to duties of people ofvarious ages and stations in life that Titus must teach.These duties are identified with sound doctrine (v. 1). Allprecepts and duties for Christians are based on truth.Every truth one learns imposes responsibility, for eachtruth has its corresponding duty, and every duty theChristian has is based on the word of truth. Many learn and know truth, but this knowledge does not alter their conduct. This is the case because they fail to recognizethe duty that knowledge imposes. On the other hand,some impose duties upon themselves, and others, whenthere is not truth (sound reason) behind them.

Aged Men

The duties of aged men are first addressed (v. 2). The word "aged" refers to older men in the church, not necessarily "elders" who are officers in a local church,though these would be included.

These are to be sober (temperate). People usuallyassociate these words with abstinence from strongdrink, but while this is embraced, the word here seemsto go further and suggests a way of life. It suggests a manwho has lived long enough to have experienced and observed that the cost of self-indulgence is extremely high and no part of true riches, so lives a life of self-restraint, avoiding excess in anything.

To be "grave" is to be dignified, serious, worthy ofrespect. This does not mean that such an one goesaround with a long face, never smiling or reflecting joyand happiness, but one who reflects the fact he is livingin the glorious light of eternity and will soon be leavingthis earthly life for the joys of heaven. He is concerned,not with carnal indulgences, but with those things thatare spiritual and eternal.

Being "sober-minded" is to be prudent, thoughtful,and self-controlled. Over many years of minding the things of the Spirit rather than the things of the flesh,older man should be able to govern every instinct andpassion so that each is in its proper place.

Three things are mentioned in which elderly men are to be sound (strong-healthy). The first one is "faith."Without faith it is impossible to please God (Heb. 11: 6).Abraham "being not weak in faith... staggered not at the promise of God" (Rom. 4: 18-21). Faith comes byhearing the word of God (Rom. 10: 17). Being sound in faith is simply a matter of knowing what the Bibleteaches, putting one's confidence in what it says, and acting accordingly.

The second thing in which one is to be sound is "love."Strength here means love is the guiding principle inone's life. It leads to properly dealing with God and oneanother. (See 1 Cor. 13; 1 Jno. 5: 3; Matt. 22: 36-40).

Thirdly, the elderly men are told to be strong (sound)in "patience," or steadfastness. (See Rom. 5: 1-5; Jas. 1:2-4). Years should temper a man so that he can bearmore and more and be able to conquer life's problems without fainting.

Aged women are next addressed (v. 3). Titus is told toteach them "that they be in behavior as becomethholiness" (reverent in demeanor- ASV). They are "not tobe false accusers" (slanderers), an action designed todefame or injure the reputation of another, nor to be"given (enslaved) to much wine," showing a lack of ability to overcome fleshly desires.Older women should be apt and anxious to teach goodthings. This is a positive duty of elderly Christian women, though often ignored or neglected. The experience of age should ever be used to instruct and guide forit is, indeed, a tragedy for the younger to be deprived ofthis. There is a great need for grandmothers of faith, likeTimothy had (2 Tim. 1: 5), in the church for they arenatural instructors of the young of both sexes.

Younger Women

Some of the things the older women are to teach the younger are now listed (v. 4-5). To be sober-minded is tohave a well-balanced mind, or able to think straight.Loving one's husband and children is something thatcan be taught and learned. Of course, this should comenaturally, but such is not always the case, especiallywhen feelings and emotions are relied upon instead ofdivine teaching and training. "Discreet" is the same as"sober-minded." (KJ & ASV) "Chaste" refers to purity inheart and life. "Keepers at home" (KJV) "Workers athome" (ASV) "Homemakers" (NKJ) refer to being workers at home or guardians of the house-active in household duties. Younger women should be taught that inthinking of a career, there is none greater than that ofhomemaking. There is no task, responsibility, privilege or reward greater than this. To be "good" (KJV) "kind"(ASV) is to demonstrate a gracious, benign dispositiontoward servants, husband, children and all. Teachingthe younger women to "be obedient to their own husbands" (KJV) "in subjection to" (ASV) is something Godhas always required (Gen. 3: 16; 1 Cor. 11: 3). This doesnot mean women are men's slaves, but that God has assigned unto man the responsibility of leadership(headship), providing, and protecting, requiring thatthey continually sacrifice love of self and desires for wifeand family, being gentle, kind, and patient in dealing with them. If the conduct of Christians does not harmonize with sound doctrine, this word of truth will beblasphemed (spoken against).

Young Men

The young men "likewise" (like the young women, andolder) must be taught the importance of being "soberminded" (sensible-ASV).

Be A Proper Example (v. 7-8)

What Paul told Titus to teach others, he must dem-onstrate (be an example-pattern) in his own life.Noth-ing is more repulsive to God and man than hypocrisy on the part of a preacher. Such will result inthe loss of both the preacher and hearers.

The doctrine taught by Titus, according to this text,must be characterized by certain things. First, there isthe matter of "uncorruptness." It must be pure, unmixed with the philosophies of men. It must be only thatdivinely revealed, established as truth by searching theScriptures (Acts 17: 11). False doctrine saves neitherthe preacher nor the hearer, but rather damns (2 Thes.

2: 10-12).

Secondly, the preacher of sound doctrine mustpreach it with "gravity" (reverent, dignified, and serious), and thirdly, his speech must be "sound"—"Teaching which does not deviate from the truth" — Thayer.This kind of teaching cannot be justly condemned orcensured. It is in contrast to the doctrines and commandments of men, born of carnal desires, corruptions,and perversions. "He that is of the contrary part" (v. 8)is actually put to shame in his unjust censure andopposition to the preacher of sound doctrine who is alsopure in life, sincere, and upright in attitude. Everysuccessful evangelist (saves self and them that hear)must be an example of soundness in his speech, life, and attitude. The same principle is true of every Christianin his relationship with the world (1 Pet. 2: 11-12).

Teach Servants To Serve As Christians (v. 9-10)

Rather than attack and try to abolish slavery as an institution, New Testament writers relied upon thespirit of the gospel and the principles it set forth(dignity and worth of every human soul; all in Christare brethren, and alike servants of the one heavenlyFather) to moderate the harshness and inhumanity ofthe system and eventually destroy it.

In harmony with this, these verses instruct servants,as with all Christians in every walk of life (1 Cor. 7: 2024; 1 Pet. 2: 18) to be exemplary in conduct. As hard asit may be for a slave, who has tasted of the freedom and oneness in Christ, to accept his situation, he must betaught the importance of being in submission to hismaster and honestly and sincerely seek to please him asbest he can. He is told not to be "answering again" — KJV, "gainsaying" — ASV, "argumentative — NASV,"answering back" — NKJ (v. 9). He is to serve without answering back, arguing, or speaking against. Such action would be opposed to the cheerful, willing, submissive service that the gospel demands.

"Not purloining" — KJV, ASV; "pilfering" — NASV,NKJ. (v. 10) means taking what has been entrusted toone and using it for himself. Some define the word as"thieving." Certainly, this is not in harmony with thegospel, but in direct opposition. The gospel demandsthat a Christian "show all good fidelity (honesty). So, ifa slave, or anyone else, shows, demonstrates, or is an example of true Christianity, the enjoined and forbidden things above will be demonstrated. Otherwise, thedoctrine of God our saviour would not be adorned.

The Grace Of God Brings Salvation And Instructs (v. 11-14)

The preceding verses emphasized conduct that adornsthe doctrine of God our saviour in all things. Such conduct is possible because of the grace of God. The gracethat brings salvation has appeared (been manifested) toall men, not to just a select few, but to all, regardless ofrace or sex, who will accept it. It involves God's schemeof redemption that was manifested with the coming ofChrist, His personal ministry, selection of apostles,death, burial, resurrection for our justification, and thepreaching of inspired apostles and prophets, evangelists,and dedicated saints. The gospel, God's power to save(Rom. 1: 16), is the preaching of these facts that produce faith (Rom. 10: 17), resulting in people's obedience (Rom.

6: 17). If God had not sent His son to die for us andarranged for the revelation and teaching of His truth,man would be without hope. Our salvation, therefore, isby the grace of God. Please read the following passageswhich confirm this is what the grace of God is that bringssalvation. (Col. 1: 6; Acts 11: 23; 13: 43; 1 Pet. 5: 12;Heb. 12: 15).

The grace of God that brings salvation also "teaches"

(v. 12). It teaches us that there are some things we mustdeny (renounce or forsake). One such thing is "ungodliness." Thayer says this is "a want of reverence towardGod." Even professed Christians, besides people of theworld, often do not show proper respect for God and Hisword. A second thing to be denied is "worldly lusts." Thisis desiring things of the flesh or world which are forbidden. (1 Jno. 2: 15-17; Jas. 4: 4).

The grace of God also teaches us a positive manner oflife. We are to live "soberly," which means a self-controlled life. "Godly" is showing proper respect and submission to God. "Righteously" involves rightly dealingwith our fellowman. These are things we are to deny and do, or be, in this "present world" — The here and now.Verse 12 answers the question, What is my duty here onthis earth?

Verse 13 points to the reward at the end of life's day forthose who have been saved by the grace of God. This willbe bestowed at the appearing of the great God and oursaviour Jesus Christ. The "blessed hope" of the Christianis called "our hope of glory" in Col. 1: 27. Peter wrote of"the glory that shall be revealed (1 Pet. 5: 1). See 2 Tim.

4: 6-8; 2 Pet. 1: 5-11).

Christ's motive in making the supreme sacrifice forour salvation was that he might redeem us from alliniquity, and make us a special people of his own; a people who would be zealous in doing his works (v. 14).See Eph. 2: 10; Phil. 2: 12-13.

Paul's command to Titus to "speak, exhort, rebukewith all authority, letting no man despise thee" (v. 15)shows how important these things are to his own salvation and those who heard him.

Page 13

JESUS, THE GOOD SHEPHERD

As one who loves to sing it often seems as though each song is my favorite. But perhaps none touches the heart with such a poignant message as does the hymn,"Does Jesus Care." Written in 1901 by J. Lincoln Halland Prank E. Graeff, the message is timeless. "DoesJesus care when my heart is pained too deeply formirth or song, As the burdens press, and the caresdistress, and the way grows weary and long? DoesJesus care when my way is dark with a nameless dread and fear? As the daylight fades into deep night shades,does He care enough to be near? Does Jesus care whenI've said "good-bye" to the dearest on earth to me,and my sad heart aches till it nearly breaks, is itaught to Him? Does He see? O yes, He cares, I know He cares, His heart is touched with my grief; whenthe days are weary, the long night dreary, I know mySavior cares. "

Yes, Jesus cares. And this is communicated so beautifully to us in John 10: 1-29 as Jesus pictures Himselfas the Good Shepherd. As I write I allow my imagination to picture the beautiful grass covered hills ofCanaan with quiet, gently moving streams. There onthe mountainside is a flock of sheep carefully being nurtured and protected from nature's elements. From the many hours spent together the shepherd knows allhis sheep down to £he last frail lamb. And they knowhis strong but gentle voice. Willing to spend and be spent the shepherd will risk his life to protect the flockfrom predators and on dark and stormy nights he gathers them safely within the sheepfold. Those tornby the rock's jagged edge he mends and those lost herisks all to find. From this tender care a flock prospers.

Jesus said, "I am the good shepherd" (John 10: 11,14). Thus all of the peace and security that the sheep could find in their shepherd we likewise should be ableto find in Jesus Christ. Let's let our minds dwell on the specific aspects of this figure of speech for a fewmoments....

1) A GOOD SHEPHERD NOURISHES HISSHEEP. He would make them to "lie down in green pastures" (Psa. 23: 2) and "feed them in good... richpasture on the mountains" (Ezek. 34: 14). Likewise,Jesus feeds His sheep. He said, "I am the bread oflife... This is the bread which comes down out of heaven, so that one may eat of it and not die" (John

6: 48, 50). A disciple finds spiritual nourishment as hestudies and imitates the life of his Lord and grows ashe continues in the Lord's commands. Such nourishment is necessary to become spiritually strong (2 Pet. 2: 1-2; Heb. 5: 12-14).

2) A SHEPHERD PROTECTS HIS SHEEP. On oneoccasion while David was tending his father's sheep hehad to protect them from both a lion and a bear (1 Sam.

17: 34-36). Flocks left alone become "food for all the beastsof the field for lack of a shepherd" (Ezek. 34: 8). "He who is a hireling, and not a shepherd, who is not the owner ofthe sheep, beholds the wolf coming, and leaves the sheep,and flees, and the wolf snatches them, and scatters them.He flees because he is a hireling, and is not concernedabout the sheep" (John 10: 12-13). Jesus promised, "I amthe good shepherd. The good shepherd lays down his lifefor the sheep... I lay down my life for the sheep" (John

10: 11, 15).

Perhaps there is no greater assurance of protection tothe disciple of Christ than is found in this figure of speech.Hear the Lord as He continues, "My sheep hear My voice,and I know them, and they follow Me; and I give eternallife to them, and they shall never perish; and no one shallsnatch them out of my hand" (John 10: 27-28). The advocates of the "once saved, always saved" doctrine find noproof text here for the Lord's promise of protection abidesonly with those who "follow" Him. But in refuting denominational dogmas let us not miss the Lord's beautiful declaration of security for those who are His own. Jesushere promises that there is no power on earth or from the pits of Hell that can take you away from the Lord and Hisblessings against your will. In Christ, the good shepherd,the obedient believer can find true security.

3) THE GOOD SHEPHERD KNOWS HIS SHEEPAND THEY KNOW HIM. My experience with sheep isvery limited in that I have never personally known ashepherd. However, a friend here in Middle Tennessee isa dairyman with probably fifty or sixty cows. Black andwhite Holsteins all look alike to me but he knows all of his cows individually. He's named them all. And it is neat tome how that he can call his cows one at a time to be milked and, knowing his voice, they each push through the crowd to get to their appointed stall for the business at hand.

Jesus declared that the same is true with the goodshepherd and his sheep. Speaking of the good shepherdHe said, To him the doorkeeper opens, and the sheephear his voice, and he calls his own sheep by name, andleads them out. When he puts forth all his own, he goesbefore them, and the sheep follow him because they knowhis voice. And a stranger they simply will not follow, butwill flee from him, because they do not know the voice ofstrangers" (John 10: 3-5).

The lesson here for us is that Jesus knows those who belong to Him. Whether or not we are able to make such judgment is immaterial and beside the point, Jesusknows and will be the judge (2 Cor. 5: 10). But my greatestfear here is that there may be some who think they are inthe sheepfold who don't know the shepherd. It's one thing for a person to go through a form of worship and something entirely different to see beyond the form to Himwhom we worship. Of what benefit is it to know the properworship, work, and organization of the church if asindividuals we have not the mind of Christ?

There are many other lessons to be learned from the good shepherd. He cares for the special needs of his flock.He leads them. And he seeks those who are lost. When all are considered we see a beautiful portrait of our Lord,the GOOD SHEPHERD. Jesus the loving shepherd cares. He cares for you.

TEARS AND TRUTH

Some seem to be under the delusion that tears and truth cannot blend together; that you cannot tell peoplethe truth and shed tears at the same time.

After Jesus delivered one of the most scathing rebukes of his ministry, he wept over Jerusalem (Mt. 23).Did Jesus not love those whom he rebuked? "As many asI love, I rebuke and chasten: be zealous therefore, and repent (Rev. 3: 19). Often, those who were the subjects ofthe truth which Jesus spoke, also became the subjects ofhis tears.

Jeremiah had the unpleasant mission of rebukingGod's people for their idolatry, and pronouncing theirpunishment of 70 years in Babylonian captivity. Yet, hetold the truth through tears (Jer. 9: 1; 13: 17). This fact,along with the Book of Lamentations, earns him the titleof "The Weeping Prophet. "

David wept while his son was alive, but when the child died, he dried his tears and ate bread (2 Sam.

12: 21). His friends couldn't reconcile his actions. Peopletoday may shed or conceal their tears, or may displaytheir emotions in public or private. The truth of a mattermay not always be determined by the absence or thepresence of tears.

Phaltiel had to give up his wife, and "went with heralong weeping behind," but he still had to let her go (2Sam. 3: 15, 16). Esau "wept bitterly," but that did notalter the truth that he had sold his birthright (Heb.

12: 17).

The apostle Paul could say, while weeping, that somewere "the enemies of the cross of Christ" (Phil. 3: 18). The fact that we love people, and condemn their sin, does notpreclude tears or truth. On the other hand, we may tell people (or God), that we love them, but may do so only "in word... in tongue," and not "in deed and in truth" (Jno.

14: 15; 1 Jno. 3: 18).

If we love the truth and the church enough to tellpeople that the church does not glorify God throughhuman institutions in evangelism, edification, or benevolence, we are liable to be accused of being hardenedhaters of widows and orphans, or that we don't believe in preaching the gospel.

Others can tell the truth about edification and evangelism, but still think that in matters of benevolence you cannot shed tears for orphans and widows while opposing church contributions to human institutions in benevolence. Yet others can oppose human institutionsunder a board of directors, but not those under elders, orvice versa.

The truth of the matter is, that neither the presencenor absence of tears has anything to do with what isright or wrong, or whether or not you love orphans andwidows, or whether or not you believe in education orpreaching the gospel.

Tears may be shed before we tell people the truth,while we are speaking the truth, or after the truth hasbeen spoken. But truth is still truth. Some avoid speaking the truth, thinking that they can avoid the sheddingof tears, either their own or someone else's. Avoiding the truth, or the postponing of it, does not alter the truth itself.

Some of the most bitter tears ever shed are those of remorse, postponing a thing until it is too late. All the"weeping and gnashing" of countless billions will notquench the fires of hell.

Some of us may have better control of our tears thanothers. I knew one lady who was unable to cry, even atthe death of her husband, yet she was just as sadinwardly as the next person. Some of us may have crieduntil there was no tears left, or until it seems that tearsare useless.

But don't try to determine the truth of a matter by theabsence or presence of tears. The tears may be drippingfrom the heart, and not from the eyes.

Some months ago I received a letter from a sister inChrist that began: "111 begin this by copying from aletter that I received at the church building this morning." It was a letter to her on the occasion of herhusband's death. In it are some things which may be anencouragement to other children of God to do what they can. "You probably won't remember me, but you have beenthought of over the years in helping me to be moredetermined to become stronger in my faith." The letter went on to tell why. It relates circum-stancesand events that occurred some 27 years earlier. At thattime, the author had a small child, was expectinganother and her husband was in the military overseas."When we moved into the housing, you sent a postcard telling the address of (the local church). "I was amember, but went on Sunday A. M. only and thenusually when my husband wasn't home. But I neverhad a clear conscience about missing any time. You

and bro. _______ being friendly and concerned

helped and made an impression on me. When the baby was born you and either your daughter or daughter-in-law came to see me a few days after wecame home from the hospital. That impressed me.Any way I wanted to say 'thanks, ' and let you knowwhat has happened since then." For about four yearsshe continued to attend services

For about four years she continued to attend services intermittently. Then she "determined to do itright or not at all. "

Until then my husband didn't care. After that, it wasnot so easy, with him as a Baptist, but with the Lord's help and much prayer we got through it. He was baptized" (about five years later). "All our sons arefaithful members" (they have four). Our youngest justobeyed the gospel this past June and is learning tospeak. All the rest are active in the services. We have nine grandchildren and my prayer is all will be faithful Christians. THANKS! In Christian love,"The sister who shared that letter with me also wrote,

"I believe I needed that letter very much. I've always feltthat I haven't done much in setting examples for others."As I reread that letter, a few days ago, it reminded me ofthe words of the song:

"Have you lifted a stone from your brother's way,As he struggled along life's way,Have you lovingly touched some frail toil worn hand,Shared with some one his heavy load?Oh, the things we may do, you and I, you and IOh the love we can give if we try;Just a word or a song as we're passing along,They will count in the great by and by. "

— Lizzi DeArmond

Send all News Items to: Connie W. Adams, P. O. Box 69, Brooks, KY 40109

CORRECTION

In the August issue of STS on page 478, in the article by WilsonAdams, the following sentence appeared, incorrectly: "And the miraculous element in first century teaching and instruction remains (2Tim. 4: 1 -2)." The following is what the article actually contained: "Andthe miraculous element in first century teaching is gone for the samereason. But the need for teaching and instruction remains (2 Tim. 4: 1 2)." This was an error in printing and we apologize for it.

ALBERT SHEARER, Ft. Walton Beach, Florida—A new work with about 25 in attendance has begun in Mary Esther, Florida which islocated just west of Ft. Walton Beach on Hwy. 98. The meeting place is just off the Mary Esther cutoff. Services on Sundays are at 9: 30,

10: 30 A. M. and 6 P. M. and Wednesday nights at 7. Call 244-2335for information.

PEWS NEEDED

LEON MAULDIN, P. O. Box 9, Lexington, AL 35648 — The North Bibb congregation, located near Blockton, Alabama, is interested in obtaining some used pews for their new meeting house.If you have some either for sale or to give away, call Wallace Reachat (205) 938-2491, or Tim Mauldin, 926-5726. They would preferabout 14 foot

length, but would consider other sizes as well.

KEITH SHARP, 2510 Lakeland Hills Blvd., Lakeland, FL 33805 — It is a great pleasure to have Jady and Dorothy Copeland back to workwith the Lakeland Hills Blvd. church. He labored here as an evangelist for 8 years before moving to Springdale, Arkansas in 1987. He wasan elder of this congregation at the time he resigned.

Brother Copeland will be working with me in a two preacherarrangement. I will be doing most of the preaching, whereas we willboth teach classes, both publicly and privately, and write. We hope themembers of the church will select him to serve as an elder again. JadyCopeland's new role will allow him to preach more gospel meetings.Since he is now on Social Security and limited in the amount of incomehe can receive, he would be especially happy to help small, struggling churches who have limited ability to pay. This good man's years ofexperience and excellent knowledge should be put to use. His newaddress is 235 Marcum Trace Drive, Lakeland, FL 33809. His phone number is (813) 853-1339.

LARRY A BUNCH, P. O. Box 461, Dawson, TX 76639—We are now working with the church in Dawson, Texas. There are about25 in attendance. So far as I know, the nearest conservative churches are

at Ennis and Waco, some 35 miles away. We will try to encourage thebrethren, visit those not attending who should be, and trying to set up Bible studies with non-Christians. I will utilize every means available, within our financial ability to reach the public. At present, I haveonly $700 a month in support. Help is needed.

GEORGE SLOVER, P. O. Box 5244, San Marcos, TX 78666 — In 1988 a group of Christians saw a need for a congregation that would stand opposed to the institutional trends found in the other churchesin this area. They began meeting in February, 1988. After outgrowinga rented place just off of I-35, excellent commercial property wasbought and a building at that location was remodeled for present use.It seats about 100 and has good classroom space. We began work herein June, 1989. If you visit in this area, you will find an enthusiastic and friendly group of Christians striving to do Bible things in Bible ways.We are located at 1607 River Rd. about 1 block off of State Hwy. 80.Phone (512) 396-2399 or 353-0364.

FROM ITALY — Stefano Corazza reports another baptism at Udine,Italy. Also, at Pomezia, Roberto Tondelli tells of a husband and wifebeing recently baptized after many months of studies. They have someteen-aged children who also took part in the studies.

DOUG HEIL — We are in the process of building a new building forthe church here, located at 2801 South Main St., Winston-Salem, NC 27127. It will seat 99 and has several classrooms in the basement. We should be in it by early fall. We have about 45 now, including 19children. John Meadows and Wally Hayes serve as co-preachers withthe rest of the men teaching classes. Our group is a close, cooperative,hard-working one with a love for God for each other. If you knowsomeone in this area we might contact, please call us at (919) 7845058; 760-2510; or 996-1253.

TEACHING IN JAPAN PHILIP D. SMITH — My wife, Shirley, and I will be holding Biblestudies and worship services in Fukuoka, Japan through August,1990. Christians in that area or traveling to the island of Kyushu can contact us through West Chester University, 1-3-29 Nagahama,Chuo-ku, 810 Japan, where we both work. Telephone 092-761-0421 and FAX 092-761-5936.

PREACHERS NEEDED CALGARY, ALBERTA, CANADA — This congregation of 30-35 needs a mature, experienced man to work with us. Majority of supportwould have to be raised elsewhere. Huge potential in this city of700,000. There are no elders, but a good core of willing and able men.We have been without a preacher for over a year. For more information and references contact, Northside Church of Christ, c/o WayneBailey #1707 620-67 Avenue S. W., Calgary, Alberta, CANADA T2V0M2.

WELLSBURG, WEST VIRGINIA — We are seeking an evangelistto labor with us. We are located in the northern panhandle of WestVirginia and the church has been here since 1934. We want a preacherwho will give Bible, not fashionable, answers to our questions. Unlesshis needs are great, one would not need outside support. Please contact Charles Isinghood, RD 1, Box 368, Wellsburg, WV 26070, orDavid Harless, RD 1, Box 59, Wellsburg, WV 26070.

RICHMOND, VIRGINIA — The congregation which formerly meton German School Road in Richmond is looking for a full-timeevangelist as it seeks to build spiritually as well as physically. Partialsupport (about half) anticipated. Contact: Pete Brailey (804) 2723546.

GOOD MAN AVAILABLE MARC W. GIBSON has completed his college work at Florida Collegeand at the University of South Florida in Tampa. During the seven years he has been in Tampa he has attended Fletcher Avenue churchof Christ and did some preaching here. He filled preaching appointments over central Florida during the past six years. He preached during the summer months with Bob Buchanon, Harry Lewis and RonHalbrook. Marc has been married a little over a year. He is a goodstudent of the Bible and is dedicated to preach the gospel of Christ. Heis seeking full time work, preferably in the southeast. I have known him well during the years he has been in Tampa. I commend him toany church looking for a faithful preacher of the word. Brother Gibsoncan be reached at: 8700 N. 50th St., #1133, Tampa, FL 33617, phone:

(813) 988-0035.

H. E. Phillips, Lutz, Florida

STANLEY LOVETT AT REST

Stanley J. Lovett passed away on July 7, 1989. He was a preacherof much ability, a man of integrity and devotion to his Lord. His laborswere extensive, touching the lives of countless people. From May,1956 until October, 1978, he edited the PRECEPTOR. His writingswere always true to the Bible and he handled his editorial responsibilities with great wisdom and foresight. The last years of his lifefound him confined to bed and totally helpless. He was lovingly caredfor by his devoted wife, Sarah. The July, 1989 issue of PRECEPTOR,now edited by Danny Brown, has several articles of tribute to him. Itwould do you good to read it. (Write: The PRECEPTOR, P. O. Box 187,Beaumont, TX 77704).

Funeral services were conducted by Robert Turner, W. L. Wharton, James W. Adams, Harold Turner and H. Osby Weaver. R. J.Stevens led those attending in four songs. His body was laid to rest inNacogdoches, Texas. Truly, a giant among men has left us. To sisterLovett and the three children we express our condolences. (James W.Adams wrote an excellent article about brother Lovett in the June PRECEPTOR).

THANKS TO DONNIE V. RADER

The September issue of the paper was edited by Donnie V. Rader.We thank him for his excellent work. This gave us a little breather from the heavy load of meeting work and for the trip to Norway inAugust. By the way, the Raders are proud parents of a son, DathanVaden, born August 30, 1989.

ABOUT NEWS ITEMS

We carry a news column as a means of offering information which we think readers would like to know and as a courtesy to those who send these items. We are glad to have news about the work in manyplaces. Items announcing debates, lectureships, meetings and otherevents with a date, should be sent far enough in advance for us topresent before the event takes place. We usually work on a 30-daysin-advance basis with our printer at Berne, Indiana where the paperis printed and mailed.

But the editor carries on a heavy schedule of gospel meetings fromMarch - November each year. That means that sometimes we have todo the news column early, or else take with us to a meeting what itemshave arrived before leaving for the meeting so the column can bewritten during that time. Because of that, sometimes there are newsitems, which normally would have arrived in plenty of time, which fallthrough the cracks, much to the disappointment and annoyance ofthose who sent them. We regret this and wish we knew how to avoidit. The paper is a labor of love. But those who have never lived for manyyears with paper deadlines to be met around meeting dates and otherobligations, both work-related and personal, have no idea what isinvolved in making it all come together. As much as I love the paper,I have always put my commitments for preaching appointmentsahead of that, and plan to continue that practice. Most people havebeen understanding about this, but a few have not. The Lord expectsus to do only what we can do and others will have to learn to live withthat. We have had to come to terms with it and could not function verylong otherwise.

IN THE NEWS THIS MONTH

BAPTISMS 430 RESTORATIONS 106 (Taken from bulletins and papers received by the editor)